When Jesus did not catch the faithful up to heaven on October 22nd 1844, the
Adventist Movement started by William Miller suffered what is known as, “The
Great Disappointment.” We now continue the story some 22 years later.

Charles Taze
Russell (1852–1916), Founder of a Movement which branched into the Jehovah’s
Witnesses

In 1868 a young Charles Russell, seemingly by accident[1] attended a meeting in a
dusty rundown hall in Allegheny, Pennsylvania; where he had heard that religious
services were being held. Russell was looking for answers; he wanted to see if
the handful of people who met there had anything more sensible to offer than the
creeds of the major churches. What he found was an Adventist preacher named
Jonas Wendell. Wendell was teaching that in 1873 six thousand years will
have passed since the creation of Adam; and, in the autumn of 1873, the Advent
would occur. Like many Adventists of his day, Wendell believed that
immediately after Christ catches up the faithful, the world would be destroyed
by fire. During this meeting, Russell’s faith in God and
belief in the Bible, which had lapsed in recent years, was restored.

Recounting this history Russell wrote,

“I soon began to see that we were living somewhere near
the close of the Gospel Age, near the time when the Lord declared that the wise,
watching ones of His children should come to clear knowledge of His Plan. At
this time, myself and a few other Truth seekers in Pittsburg and Allegheny,
formed a class for Bible study; and the period from 1870 to 1875 was a time of
constant growth in grace, in knowledge and in love of God and his Word.” (Watch
Tower, First Faint Gleam of God’s Plan, June 1, 1916, p. 170)

Russell began to fellowship with Adventist preacher
George Storrs.[2] Storrs, one of
Wendell’s associates, had played a major role in the Millerite movement. However, Storrs became disillusioned with William Miller after the Great
Disappointment of 1844. He believed that he had been mesmerized by Millerite
emotionalism. Storrs took the young Russell under his wing and had great
influence on him. It was Storrs who taught Charles Russell many of the doctrines
that are penned throughout Watchtower publications:

1. An earthly second resurrection for all those who had
died without the knowledge of Christ.

2. A restored Paradise on earth.

3. The taking of sacraments (bread and wine) only once a
year.

Many of Russell’s ideas
concerning the “time of the end,”[3]the return of Jesus Christ; and, the coming kingdom, came from
concepts which were popular in Russell’s day. The two-stage return of Christ
doctrine is a good example. Dr. Joseph Seiss refined the doctrine, which had
originated in 1828 and spread throughout Great Britain in the 1860s and 1870s. Yet, the man who influenced Russell the most was Nelson
Barbour. Barbour, a friend and colleague of both George Storrs and Wendell, was
among the Adventists who were disappointed in 1843-44.[4] Barbour
bought into the prevailing idea that 1843 was the beginning of a 30 year period
of tarrying,[5] which
would culminate with Christ’s Second Coming in 1873. He desperately[6] believed that in order for
people to escape the coming wrath;[7] they
needed to be informed; so, he invested his time and money and began publishing
his views.[8]

Nelson H. Barbour
(1824–1905)

In 1871, Dr. Nelson H. Barbour, an Adventist preacher who
had been with Miller, was printing a struggling publication out of Rochester,
New York, entitled:

"EVIDENCES FOR THE COMING OF THE LORD IN 1873: OR THE MIDNIGHT
CRY."

“And at midnight there was a cry made, Behold, the
bridegroom cometh; go ye out to meet him ...” (Matthew 25:6, KJV)

Barbour’s message contained the same, stubborn,[9] divisive[10] spirit as the message
which Adventists had been proclaiming since the 1840s:

“The dividing line is being drawn. Everything speaks it!
Chronology proves we are already in "THE DAY OF THE LORD." A few fleet moments
remain for us to make our final decision. … If men will shut their eyes to all
the mass of evidence in the signs of the time… then they must meet their doom.
And leaning on your churches or preachers, or one another, will be a poor refuge
from the storm. ‘Come out and be ye separate.’" (Herald of the Morning, 1874, p.
57, Nelson Barbour)

To get his points across, Barbour did try entertaining
his readers with several homespun parables, yet, the bottom line was always; if
the reader didn’t buy into his message, it was because their eyes[11] were closed.

When 1873 came to an end without the anticipated results,
Barbour looked for Jesus to return in 1874.[12]
When the anticipated date for that return failed, Barbour pored over his time
prophecies once more to see if any mistakes had been made. He found none. This
caused Mr. Barbour to give further consideration to the “two-stage-return of Christ doctrine;”
a view which his associate, Benjamin W. Keith held. Keith was convinced that
Jesus had indeed returned in 1874; yet, Christ was invisible. Soon, Jesus would
make himself known through judgments on earth; as spelled out in the Book of
Revelation. Barbour was now[13] convinced that there was
even more urgency[14] to
herald,

"... the glorious morning of the restitution; the day so
long desired by apostles, prophets, and martyrs."[15]

With this new understanding in mind, Nelson Barbour renamed
his publication,

"THE MIDNIGHT
CRY and HERALD OF THE MORNING."

About this time, Russell,
along with others in his bible study group,[16]
also
came to believe that when Christ returned, he would initially

Then, one winter’s day in January 1876,[18]
Charles Russell read a copy of Barbour’s publication. Can you imagine Russell’s
emotions as he considered that the invisible return of Christ may have already
commenced. Yet, he still
wasn’t totally convinced, so, he sent
train-fare to Barbour and asked him to come to Philadelphia and fully show the
scriptural proof that Jesus was present. This is exactly what Nelson Barbour
did. Russell was satisfied with the reasoning. He moved to New York, backed the
publication financially, and went to work as Barbour’s assistant. It was at the
office of Herald of the Morning that Russell published his first pamphlet.

Russell’s First Publication:

In 1877 Russell authored and printed 50,000 copies of a
64 page pamphlet entitled, "The Object and Manner of Our Lord’s Return." Many of
the concepts stated in the pamphlet appear to have come directly from Storrs and
Seiss. Russell also borrowed directly from the commentaries of Sir Isaac Newton
and Adam Clarke. While Russell gave no date for the return of Christ in
his publication, he did spell out the manner in which Jesus would return:

"Briefly stated, we believe the scriptures to teach,
that, at His coming and for a time after He has come, He will remain invisible;
afterward manifesting or showing Himself in judgments and various forms, so that
'every eye shall see Him.'"

“But it is not my object in this pamphlet to call your
attention more fully to the TIME of the second advent… (Those interested in
knowing the evidences as to the time, I would refer to Dr. N. H. Barbour, editor
of the “Herald of the Morning.” Rochester, N. Y.) I simply add that I am deeply
impressed and think not without good scriptural evidence, that the Master is
come and is now inspecting the guests to the marriage. (Matt. 22:11).” (Object
and Manner, 1877, p. 62).

It didn’t take long before Russell fully bought into
Barbour’s teaching on the TIME;[19]
culminating in the rapture of the faithful, 3.5 years later in 1878.

The
Disappointment of 1878:

Envision Russell’s frustration as 1878 was coming to an
end.He had fully expected to be
taken to heaven. Again, Charles was looking for answers. He and Nelson Barbour
had a falling out when the Rapture did not occur in 1878, because Barbour set
out to change the TIME. Russell maintained that 1878 was the right year, but his
expectations as to what would occur must have been wrong. Perhaps the
resurrection was invisible. Russell surmised that the faithful who died after
the autumn of 1878 would be immediately resurrected and not sleep in death.
Russell believed that the dead were resurrected in 1878 and that the living
would be caught up in 1881. Because of this and other disputes, Barbour and
Russell split. Charles was now free to publish his own concepts:[20]he started printing a monthly publication
entitled "Zion's Watch Tower and Herald of Christ's Presence."

Russell wrote these words:

“Looking back to 1871, we see that many of our company
were what are known as Second Adventists, and the light they held, briefly
stated, was that there would be a second advent of Jesus—that he would come to
bless and immortalize the saints, to judge the world and to burn up the world
and all the wicked. This, they claimed, would occur in 1873 because the 6,000
years from the creation of Adam were complete then.

Well, 1873 came, the end of 6,000 years, and yet no
burning of the world; but prophecies were found which pointed positively to 1874
as the time when Jesus was due to be present . . . The autumn of 1874 anxiously
expected finally came, but the earth rolled on as ever; ‘all things continued as
they were from the beginning of creation.’ All their hearts were sad; they said,
surely we have been in error—but where? Surely it is clearly taught that Jesus
will come again; perhaps our calculation of time is at fault. Carefully they
examined the chronology but it seemed faultless and positively declared that the
6,000 years ended in 1873. Then the prophetic arguments were carefully
re-examined: Was an error found? No, they stood the test of all investigation.”
(Cast Not Away Therefore Your Confidence, Zion’s Watchtower, Feb. 1881)

Russell was convinced that the period that he and his
colleagues set for Christ’s presence to begin on earth was correct. However, as
the year 1881 was coming to an end, he found it necessary to make some changes
in his timetable. Russell abandoned the time frames of a
three-and-a-half, or seven-year period after Christ’s invisible return before
Armageddon, and maintained there would be a forty-year waiting period[21]instead. Based upon this understanding, the Watchtower Society
claimed that
Armageddon would occur in the autumn of 1914.

1914 came and went.

Russell
then penned these words:

“We consider it an established truth that the final end
of the kingdoms of this world, and the full establishment of the kingdom of God,
will be accomplished near the end of A.D. 1915.”[22]

Russell also taught that the burning of the world by fire
at Armageddon was not expected to be

“… literal in nature but was really symbolic and
signified a great time of trouble which would be the close of the Gospel age and
dawn of the Millennial age in which all evil principles of governments and
society would be manifested and destroyed.”[23]

When Charles Russell died in 1916, he was convinced that
World War I[24]would soon culminate in Armageddon. After Russell’s death, the Watchtower organization, under
Russell’s successor, Judge Rutherford, announced,

“The establishment of the Kingdom in Palestine will
probably be in 1925, ten years later than we once calculated.”[25]

Nineteen twenty-five came and went. Armageddon didn’t
happen. God’s kingdom was seemingly nowhere in sight. The wicked were still
among us. There had been one slip-up after another in the organization’s
date-setting practices. Yet, concerning the 1925 date, Judge Rutherford had once
promised the faithful,

“There will be no slip-up!” (Watchtower, Oct. 15, 1917,
p. 6157)

Claims Made by
the Watchtower:

In the 1920s, The Watchtower Society penned the following
statements:

1.“The
indisputable facts, therefore, show that the ‘time of the end’ began in 1799;
that the Lord’s second presence began in 1874.”[26]

2.“Surely
there is not the slightest room for doubt in the mind of a truly consecrated
child of God that the Lord Jesus is present and has been since 1874.”[27]

However, as year after year went by failing to bring
Armageddon, followers were beginning to lose faith in the Watchtower
organization. The faithful were leaving by the droves. Something had to be done.
In 1932 a group of men at the Watchtower headquarters in New York restructured
their timetable. They abandoned the 1874 date for Christ’s invisible return
altogether.

Once again the year 1914 was in vogue, not for
Armageddon, as was previously taught—1914 became the new TIME for Christ’s
invisible return.[29]The story as told in the Watch Tower magazine was that “invisible angels
channeled”[30]this information to those overseeing the Watchtower organization. A
Watchtower book entitled, God’s Kingdom (1973) claimed this change was made
official in 1943.Changing the time
of Christ’s return pushed Armageddon off for one more generation.

The Great
Disappointment of 1975:

The Jehovah’s Witnesses expected that as God’s Seventh
Day commenced, the Millennial Kingdom would be established on earth. In 1966,
the year 1975[31]was officially embraced as the last year marking the end of the
six-thousand-year period since the creation of Adam, not 1872[32]or 1873[33]or 1972[34]as was once taught.Many
Jehovah’s Witnesses, upon hearing that 1975[35]was the end of the great six days of human existence, sold their houses,
quit their jobs, and went into the ministry full time. Older Witnesses withdrew
their pensions and followed suit. The church encouraged this behavior:

“Yes, the end of this system is so very near!Is that not reason to increase our activity? ... Reports are heard of
brothers selling their homes and property and planning to finish out the rest of
their days in this old system in the pioneer service. Certainly this is a fine
way to spend the short time remaining before the wicked world’s end.”[36]

These dedicated Witnesses expected that in 1975 or
shortly thereafter, Armageddon would destroy all of mankind except for Jehovah’s
Witnesses. Therefore, Jehovah’s Witnesses, out of a genuine concern, warned the
world of their danger. From 1968 to 1975, the Watchtower Society grew in numbers
by over two and one-half million. However, when October 1975 came and went, it brought
great disappointment to many who had trusted in the Watchtower Society and had
sacrificed everything in order to win souls. Jehovah’s Witnesses repeated the
Millerite movement of 1844 in 1975.

Can we learn anything from the history of the Jehovah’s
Witnesses? All of the years[37] established for the
Rapture of the church, the Battle of Armageddon, and the Second Coming of Christ
were erroneous, even though they were presumed to be infallible.

[2]
“In 1837 he [George Storrs] found a copy of a pamphlet by Henry Grew on
a train, concerning the doctrines of conditional immortality (the
non-immortality of the soul), and hell. For three years he studied the
issues on his own, only speaking about it to church ministers. However,
in 1840 he finally resigned from the church, feeling he could not remain
faithful to God if he remained in it. Storrs became one of the leaders
of the Second Advent movement and affiliated with William Miller and
Joshua V. Himes. He began
publication of his magazine The
Bible Examiner in 1843 and continued it until 1879 with a few
breaks. After a considerable amount of study, Storrs preached to some
Adventists on the condition and prospects for the dead. His book Six
Sermons explained his conditionalist beliefs.
Storrs' writings influenced Charles Taze Russell, who founded the
Bible Student movement from which Jehovah’s Witnesses and numerous
independent Bible Student groups emerged.” (George Storrs - Wikipedia
2011)

[4] “In proof of
this, I [Nelson Barbour] refer Adventists to a letter from Bro. Miller,
in the advent paper published in Boston in 1842, and now on file in the
Advent Herald office. In this letter Bro. Miller states that the only
time to which he, and others of like precious faith, were looking and
had been looking for many years, was the Jewish year beginning April 3,
1843, and ending April 3, 1844. (Midnight Cry, 1871, pp. 25-27, Nelson
Barbour)

Letter mentioned in above quote:

“He [William
Miller] wrote to Himes on February 4, 1844: ‘Jesus Christ will come
again to the earth, cleanse, purify, and take possession of the same,
with all his saints, some time between March 21, 1843 and March 21,
1844. I have never, for the space of more than twenty-three years, had
any other time preached or published by me; I have never fixed on any
month, day, or hour, during that period.’” (MEMOIRS OF WILLIAM MILLER p.
xiv)

[6] “If God has given light on this
last great message to the world, can we withhold it and be guiltless?”
(Midnight Cry, 1871, p. 34, Nelson Barbour)

[7] “The end is even now begun, and
we are living in that little space marked out as one of preparation for
both God and man. If we shut
our eyes against the light, and watch not for the landmarks, by which
‘the wise shall understand,’ it will not change His plans nor stay the
coming wrath; no more than does the desert bird, who hides its head
beneath the sand turn back its foe.
A few short months, which will not stop, and we shall stand in
presence of our Judge, with no veil, not even one of earth, to hide us
from his gaze. Now, while
mercy lingers, those who seek may find a refuge from the storm.”
(Midnight Cry, 1871, p. 14, Nelson Barbour)

[8] “The parable
also brings to view two movements.
One was a going forth to meet the bridegroom; the other, a "going
out" to meet him. The first
was small, in its beginning, and for many years remained so; but in 1842
their numbers began to count up by thousands, until at last it grew to
be a mighty host, and broke in the great disappointment in 1844.
The second, or midnight cry, began early in ‘the midnight watch,’ or in the
spring of 1860. It too was
small in its origin, and insignificant, and so remained for many years.
But the "cry" ceased not.
Now, in 1871, it counts its numbers by thousands; and before 1873
shall pass, if it be of God, it will swell to a mighty wave, and break
on the shores of the eternal world.” (Midnight Cry, 1871, pp. 30-31,
Nelson Barbour)

[10] “There is a
division taking place among Adventists; and it is spreading from one end
of the country to the other, on the TIME question. ..and if the parable
of the ten virgins is to be completed by this people, as literally as it
has been fulfilled thus far, this division must be consummated BEFORE
CHRIST COMES.” (Herald of the Morning, 1874, p. 57, Nelson Barbour)

[11] “For I tell you truly, that the
prophecies and signs of the coming of the Son of God, "to wipe away the
tears from off all faces," and restore this sin-cursed earth, before the
close of 1873, are of such a nature, so simple, and to the point, that
you cannot question them; when once your eyes have been anointed with
God’s eye salve. Re 3:18.” (Midnight Cry, 1871, p. 21, Nelson Barbour)

[12] “We used the argument drawn from
the Jubilees, in 1844, thus: the full period, or grand cycle, we argued,
would be 49 times 50: or, 2450 years; which, beginning at the captivity,
606 before Christ, would reach to 1844 after Christ; because 606 added
to 1844 make 2450. Hence we thought 1844 would be the year of Jubilee.
This was certainly very simple, and beautiful, - one of Bro. Miner's
"jewels;"- but it was wanting in one or two very essential features. We
had no proof that 49 times 50 would complete the last great cycle; nor
had we a "thus saith the Lord," to begin to reckon from the captivity.
But now we have positive instruction as to where these cycles begin, and
also of their number; making altogether, one of the strongest Time
arguments ever presented, and pointing to the year 1874, as the closing
year in this great cycle which is to usher in the minennium or Sabbath
of rest.” (Herald of the Morning, 1874, pp. 52-53, Nelson Barbour)

[14] “But why is it that men will take
a position perfectly untenable, for the sake of escaping conclusions to
which facts are forcing them? I mean those who would make the "cry"
occur at the appearing of Christ, or perhaps a few moments before. When
Christ comes, it will be morning. Midnight and morning never come
together, either in nature, or in any natural parable. If any man should
make an illustration so unnatural, he would be called a fool. And yet
they would put this unnatural construction on the parable of our Lord.
Does it look reasonable, that a midnight cry is to be made in the
morning? or just at Christ's appearing, and have all the balance of that
parable crowded into a few moments of time? "Then all those virgins
arose and trimmed their lamps, (a pretty time that would be for wise, or
foolish either, to begin to trim their lamps, or search their Bibles,)
with Christ coming "as the lightning." (Herald of the Morning, 1874, p.
57, Nelson Barbour)

[16] “And we [the bible students] felt
greatly grieved at the error of Second Adventists, who were expecting
Christ in the flesh and were teaching that the world and all in it
except Second Aventists would be burned up in 1873 or 1874 and whose
time settings and disappointments and crude ideas generally of the
object and manner of our Lord's coming brought more or less reproach
upon us and upon all who longed for and proclaimed His coming Kingdom.”
(Watch Tower, First Faint Gleam of God’s Plan, June 1, 1916, p. 171)

[18] “It was about January of 1876
that my attention was especially drawn to the subject of prophetic time,
as it refers to these doctrines and hopes. It came about in this way: I
received a paper called, The Herald of the Morning, sent by its Editor,
Mr. N. H. Barbour. When I opened it, I at once identified it with
Adventism from the picture on its cover; and I examined it with some
curiosity to see what time the Adventists would next set for the burning
of the world. But judge of my surprise and gratification when I learned
from its contents that the Editor was beginning to get his eyes open on
the subjects that for some years had so greatly rejoiced our hearts in
our class in Allegheny--that the object of our Lord's Return is not to
destroy, but to bless all the families of the earth: and that His Coming
would be thief-like, and not in flesh, but as a spirit being, invisible
to men” (Watch Tower, June 1, 1916 - Chronology Seen to be Valuable, p.
171, C T Russell)

[19] “I [Nelson Barbour] began to
shout and praise God before reaching my room, satisfied it would come
out 1874, but I wanted to see the figures. O! If it only does come out
so, the last doubt will disappear; and I will give myself anew; soul
body and spirit, to the work. When I put the figures down, just as they
stand in the Bible chronology; just as they stand in the argument on
"The two dispensations," which shows they are equal, that the time under
the twelve Tribes was 1843 years; and that therefore, the time under the
Gospel, will be 1843 years; and that they all center here, that they
point to the "fourth day of the seventh month" of 1874 longest period,
my heart leaped with joy the Lord! The race is almost done…” (Herald of
the Morning, 1874, p. 50, Nelson Barbour)

[20]
“… as time passed, Russell and his followers became persuaded that he
had a special role; it was he who was ‘that servant’ mentioned at
Matthew 24:45—7 who was to provide ‘meat in due season’ for the
household of faith. Hence,
by the first decade of the twentieth century, he began to encourage
directed or Berean Bible Studies rather than free Bible study for his
flock.” (Apocalypse Delayed,
1997, M. James Penton, University of Toronto Press, p. 5)

[21]
“Moses was forty years in coming to the point where he offered himself
to Israel . . . until the period which the Scriptures show us marked his
second coming (October, 1874)” (Watchtower, Dec. 1, 1901).

[22]
“In view of this strong Bible evidence concerning the Times of the
Gentiles, we consider it an established truth that the final end of the
kingdoms of this world, and the full establishment of the kingdom of
God, will be accomplished near the end of A.D. 1915” (The Time Is at
Hand, 1915 edition, p. 99).

[24]
“The Battle of Armageddon, to which this war is leading, will be a great
contest between right and wrong, and will signify the complete and
everlasting overthrow of the wrong, and the permanent establishment of
Messiah’s righteous kingdom” (Watchtower Reprints, VI, April 1, 1915, p.
5659).

[31]
“Eight years from the Autumn of 1967 would bring us to the Autumn of
1975, fully 6,000 years into God’s seventh day, his rest day”
(Watchtower, May 1, 1968, p. 271).

[32]
“We are already living in the seventh millennium—since October 1872,”
(The Time Is at Hand; 1889, p. 363, 1915 ed.)

[33]
“The Bible chronology herein presented shows that the six great 1000
year days beginning with Adam are ended, and that the great 7th Day, the
1000 years of Christ’s Reign, began in 1873…” (The Time Is at Hand;
1889; Foreword, p. 2, 1916)

[35]
“In this twentieth century an independent study has been carried on that
does not blindly follow some traditional chronological calculations of
Christendom, and the published time table resulting from this
independent study gives the date of man’s creation as 4026 B.C.E.
According to this trustworthy Bible chronology, six thousand years from
man’s creation will end in 1975, and the seventh period of a thousand
years of human history will begin in the fall of 1975 C.E.” (Life
Everlasting in Freedom of the Sons of God, President Frederick Franz,
Watchtower publication, 1966)

• 1844 Miller’s “end of the world.” To Barbour
and Russell, start of thirty-year “tarrying time,” corresponding to
thirty years from Jesus’ birth to his baptism. Abandoned in 1930.

• 1846 End of the 2,300 days, George Storrs
and others abandoned false doctrines, “sanctuary cleansed.” Abandoned in
1930.

• 1873 Six thousand years of human existence
end, start of seventh millennium: The millennium of Revelation; the Day
of the Lord. (New chronology making 1975 the end of six thousand years
was adopted in 1943, but 1975 was not made an offi cial prophetic date
until 1966, with Life Everlasting) Abandoned in 1930.

• 1874 The start of Christ’s invisible
presence. Russell’s most important date. Three Worlds, p. 175, Our
Lord’s Return, p. 27. Russell taught that this year marked the start of
the Battle of Armageddon. Officially abandoned in 1943.

• 1875 End of “Great Jubilee Cycle.” End of
1,335 days in Dan. 12:12. The invisible resurrection of the saints
began. (Please note that Russell taught that the “Biblical year” 1875
actually started in Oct 1874) Three Worlds, p. 108.

• 1925 The end of the world immediately
following the resurrection of “men of old” (Biblical heroes listed in
Hebrews chapter 11). Establishment of Kingdom in Palestine. Millions, p.
88, 97. Very definite statements in WT, 6/15, 1922; 4/1, 1923,
elsewhere. Abandoned after 1925.

• 1941 WWII was expected to end in Armageddon,
God’s War. WT, 9/15, 1941, p. 288, talked about the “remaining months
before Armageddon.” Abandoned in 1943, after the death of Rutherford.

• 1951 This was thirty-seven years after 1914,
like Jerusalem was destroyed in A.D. 70, which was thirty-seven years
after Christ’s death (WT’S chronology).
Some WT articles in 1950 hinted strongly to this parallel. WT,
11/1, 1950, p. 407; 9/1, 1950, p. 277; compare WT, 3/15, 1951, p. 179
and 4/1, 1951, p. 214, both pointing out that “we are 37 years into the
‘time of the end’ of this world.” Idea was abandoned in WT, 9/1, 1952,
p. 542.

• 1975 End of six thousand year of human
history after WTS chronology. Strongly hinted to be end of the world;
could only be a matter of “days and months, not years” before
Armageddon. Life Everlasting, pp. 26–30; WT, 7/15, 1967, pp. 446–7;
8/15, 1968, p. 499; 5/1, 1975, p. 285. See also YB, 1980, pp. 30–31.
Abandoned after 1975.